樂邦文類 4.45

4.45

此經以心觀淨，則佛土淨為宗致。四種淨土，謂凡聖同居土、方便有餘土、實報無障礙土、常寂光土也。各有淨穢：五濁輕重，同居淨穢；體析巧拙，有餘淨穢；次第頓入，實報淨穢；分證究竟，寂光淨穢。娑婆雜惡，荊棘瓦礫、不淨充滿，同居穢也。安養清淨，池流八德、樹列七珍，次於泥洹，皆正定聚凡聖同居，上品淨土也。方便有餘者，修方便道、斷四住惑，故曰方便。無明未盡，故言有餘。《釋論》云「出三界外有淨土，聲聞辟支佛出生其中，受法性身，非分段生。」就中復有利鈍，指上為淨、指下為穢也。實報無障礙者，行真實法，感得勝報，色心不相妨，故言無障礙。純菩薩居，無有二乘。《仁王經》云「三賢十聖住果報」，即是其義。《華嚴》無量香雲臺，即其土淨妙五塵。就中更論次第頓悟、上下淨穢等也。常寂光者，常即法身、寂即解脫、光即般若，是三點不縱橫並別，名祕密藏。諸佛如來所游居處，真常究竟極為淨土，分得究竟、上下淨穢耳。故以修心妙觀能感淨土為經宗也。

This sūtra takes 'when the mind's contemplation is pure, the buddha-land is pure' as its core purport. The four kinds of pure lands are the Land where Commoners and Sages Cohabit, the Land of Expediency with Remainder, the Land of True Reward without Obstruction, and the Land of Eternally Quiescent Light. Each has its pure and defiled [aspects]: the lightness or heaviness of the five turbidities constitutes the pure and defiled of cohabitation; whether the analytical or unitive [discernment] is clumsy or skillful constitutes the pure and defiled of expediency; gradual or sudden entry constitutes the pure and defiled of true reward; and partial realization or ultimate [fruition] constitutes the pure and defiled of quiescent light. The Sahā world is mixed with evil, filled with thorns, broken tiles, gravel, and impurities—this is the defiled [aspect] of cohabitation. Peaceful Nurture is pure and clean, with ponds flowing with the eight virtues and trees lined with the seven treasures, next only to nirvāṇa, where all are in the definitely determined stage, with commoners and sages cohabiting—this is the superior grade of pure land. As for expediency with remainder: cultivating the path of expediency, one severs the delusions of the four abodes; hence it is called 'expediency.' Avidyā is not exhausted; hence it is said to have 'remainder.' The Treatise [on the Great Prajñāpāramitā] states: 'Outside the three realms there is a pure land; śrāvakas and pratyekabuddhas are born therein, receiving bodies of dharmatā, not fragmentary birth and death.' Among them there are again the sharp and the dull: pointing to the higher is pure, and pointing to the lower is defiled. As for true reward without obstruction: practicing the true and real Dharma, one brings about an excellent retribution; form and mind do not obstruct each other, hence it is said to be 'without obstruction.' Bodhisattvas alone dwell there; there are no [practitioners of] the two vehicles. The Benevolent Kings Sūtra states: 'The three worthies and ten sages dwell in retribution,' which is its meaning. The immeasurable fragrant cloud terraces of the Avataṃsaka are the pure and wondrous five sense objects of that land. Among them, gradual and sudden enlightenment, higher and lower, pure and defiled are further discussed. As for the eternally quiescent light: 'eternally' is the dharmakāya, 'quiescent' is vimokṣa, and 'light' is prajñā; these three dots are neither vertical nor horizontal, neither parallel nor separate, and are named the secret store. The dwelling place where the buddhas, the Tathāgatas, roam, truly eternal and ultimately supreme, is the pure land; it merely has partial attainment and ultimate [fruition], higher and lower, pure and defiled. Therefore, taking the mind's cultivation of wondrous contemplation as able to bring about the pure land is the core theme of the sūtra.